What do you think?
Rate this book
The Apostolic Fathers: A New Translation
A fresh, modern translation of key works of the apostolic fathers.
The "Apostolic Fathers" wrote what has become some of the most important literature in the early church--letters and epistolary documents, homilies and theological tracts, documents on church order, and apocalyptic literature. In fact, some texts came close to inclusion in the New Testament canon. These translations by Rick Brannan are perfect for use by students, scholars, and everyday Christians interested in these treasures of the early church.
Lexham Classics are beautifully typeset new editions of classic works. Each book has been carefully transcribed or translated from the original texts, ensuring an accurate representation of the writing as the author intended it to be read.
This volume includes:
The First Letter of Clement to the Corinthians The Second Letter of Clement to the Corinthians Ignatius to the Ephesians Ignatius to the Magnesians Ignatius to the Trallians Ignatius to the Romans Ignatius to the Philadelphians Ignatius to the Smyrnaeans Ignatius to Polycarp Polycarp to the Philippians The Didache (The Teaching of the Twelve Apostles) Epistle of Barnabas The Shepherd of Hermas The Martyrdom of Saint Polycarp (by the Bishop of Smyrna) Epistle to Diognetus
The "Apostolic Fathers" wrote what has become some of the most important literature in the early church--letters and epistolary documents, homilies and theological tracts, documents on church order, and apocalyptic literature. In fact, some texts came close to inclusion in the New Testament canon. These translations by Rick Brannan are perfect for use by students, scholars, and everyday Christians interested in these treasures of the early church.
Lexham Classics are beautifully typeset new editions of classic works. Each book has been carefully transcribed or translated from the original texts, ensuring an accurate representation of the writing as the author intended it to be read.
This volume includes:
The First Letter of Clement to the Corinthians The Second Letter of Clement to the Corinthians Ignatius to the Ephesians Ignatius to the Magnesians Ignatius to the Trallians Ignatius to the Romans Ignatius to the Philadelphians Ignatius to the Smyrnaeans Ignatius to Polycarp Polycarp to the Philippians The Didache (The Teaching of the Twelve Apostles) Epistle of Barnabas The Shepherd of Hermas The Martyrdom of Saint Polycarp (by the Bishop of Smyrna) Epistle to Diognetus
320 pages, Paperback
Published February 21, 2018
63 people are currently reading
253 people want to read
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 27 of 27 reviews
August 3, 2025
Standouts are the Epistle of Diognetus and Epistle of Barnabas. Shepherd of Hermas turned into a bit of a drag and has some real… questionable… Christology.
July 15, 2022
"The Apostolic Fathers: A New Translation" is a selection of works believed by academics to have been written in the first 150 years or so of Christianity (the date range of some works may reach to nearly 300 A.D.). This is a highly readable translation that takes pains to footnote where major translations disagree on interpretations, but in virtually every case they are semantic and immaterial to the overall message.
I enjoy reading works like these to gain a sense of the church in its infancy: how it saw itself, how it saw itself in relation to the world, its values, its priorities, its structure, its approach to living and dying. The more I read of the history of early Christianity, the increasingly uneasy I feel about the state of American Christianity, especially in these days.
I'll refrain from passing any judgments on that count, because I think it's more useful instead to pose the questions that emerged as I read these pieces, some of which very nearly made it into the New Testament.
* Is the type of Christianity commonly practiced in America consistent with the faith of the early church?
* Is true Christianity compatible with nationalism?
* Is a Christianity syncretized with Enlightenment philosophy, with democratic ideals, and with a philosophy of individualism focused on the idea of rights in keeping with what the early church taught?
* The opening greetings of a number of books address the communities written to as "temporarily residing in," underscoring a persistent theme in every work that Christians are "aliens & strangers" in the world. Is a Christianity whose followers act, feel, live, and prioritize as citizens of this world authentic?
* "The Shepherd of Hermas" contains a number of parables in this vein, underscoring the centrality of the mission of the church guided by God to build His kingdom. Have American Christians subordinated that mission to the mission of attempting to perfect the American experiment, almost another Tower of Babel story? The parable concerning the tower, representing the church, is particularly illuminating.
* Is a Christianity practiced as a private matter that we believe helps inform our dealings in the secular world sufficient, or must Christianity and the church be our overriding preoccupation?
* Is the approach of Christian nationalism in the U.S. in trying to regain cultural/political power in a similar manner to the cooptation of Christianity into the Roman Empire what the early church taught about how the Kingdom of God is advanced?
* Can an authentic Christian actually be a good citizen of this world and a true subject of the Kingdom of God without compromising?
* Is the myopic fixation of many American Christians on hot-button social and cultural issues helpful, especially if authentic Christians believe salvation is impossible through attempts to perfect this world, that salvation and healing will only come through Jesus and the advancement of the Kingdom of God?
Many of these are unartfully worded; I haven't quite digested and synthesized everything I'm reading these days, but the more I ruminate on these things, the more uncomfortable I become with the state of Christianity in America -- so much so that I fear the next period of persecution for authentic Christians will not come from the bogeymen commonly painted by the Religious Right -- atheists, Democrats, Muslims, etc, -- but from Americans who claim to be Christians who have sold out for political power and worship at the altar of patriotism and hyper-nationalism.
The Christianity I read about that speaks of the values of the Sermon on the Mount, that emphasizes the community of believers, love, kindness, self-control, empathy, generosity, humility -- well, the space in our culture for those values and qualities seems to shrink by the day.
That worries me.
I enjoy reading works like these to gain a sense of the church in its infancy: how it saw itself, how it saw itself in relation to the world, its values, its priorities, its structure, its approach to living and dying. The more I read of the history of early Christianity, the increasingly uneasy I feel about the state of American Christianity, especially in these days.
I'll refrain from passing any judgments on that count, because I think it's more useful instead to pose the questions that emerged as I read these pieces, some of which very nearly made it into the New Testament.
* Is the type of Christianity commonly practiced in America consistent with the faith of the early church?
* Is true Christianity compatible with nationalism?
* Is a Christianity syncretized with Enlightenment philosophy, with democratic ideals, and with a philosophy of individualism focused on the idea of rights in keeping with what the early church taught?
* The opening greetings of a number of books address the communities written to as "temporarily residing in," underscoring a persistent theme in every work that Christians are "aliens & strangers" in the world. Is a Christianity whose followers act, feel, live, and prioritize as citizens of this world authentic?
* "The Shepherd of Hermas" contains a number of parables in this vein, underscoring the centrality of the mission of the church guided by God to build His kingdom. Have American Christians subordinated that mission to the mission of attempting to perfect the American experiment, almost another Tower of Babel story? The parable concerning the tower, representing the church, is particularly illuminating.
* Is a Christianity practiced as a private matter that we believe helps inform our dealings in the secular world sufficient, or must Christianity and the church be our overriding preoccupation?
* Is the approach of Christian nationalism in the U.S. in trying to regain cultural/political power in a similar manner to the cooptation of Christianity into the Roman Empire what the early church taught about how the Kingdom of God is advanced?
* Can an authentic Christian actually be a good citizen of this world and a true subject of the Kingdom of God without compromising?
* Is the myopic fixation of many American Christians on hot-button social and cultural issues helpful, especially if authentic Christians believe salvation is impossible through attempts to perfect this world, that salvation and healing will only come through Jesus and the advancement of the Kingdom of God?
Many of these are unartfully worded; I haven't quite digested and synthesized everything I'm reading these days, but the more I ruminate on these things, the more uncomfortable I become with the state of Christianity in America -- so much so that I fear the next period of persecution for authentic Christians will not come from the bogeymen commonly painted by the Religious Right -- atheists, Democrats, Muslims, etc, -- but from Americans who claim to be Christians who have sold out for political power and worship at the altar of patriotism and hyper-nationalism.
The Christianity I read about that speaks of the values of the Sermon on the Mount, that emphasizes the community of believers, love, kindness, self-control, empathy, generosity, humility -- well, the space in our culture for those values and qualities seems to shrink by the day.
That worries me.
February 21, 2024
Writings of the apostolic fathers, probably written before AD 150.
Clement
Originally written in AD 96, this letter addresses conflict in the Corinthian church. Clement enforces a strict ecclesiastical authority structure, arguing that it would be wrong to remove good pastors from office since they have been ordained by God.
Ignatius
Seven letters written by Ignatius on his journey to martyrdom in AD 107. There are a few things that left me scratching my head, but overall beautiful exhortations from the pastor of the church at Antioch.
Polycarp
Polycarp (69-155) is the next generation after the apostles, and in this short letter (perhaps written in 135) he shows how the church continued in the apostles' doctrine and godliness. He provides an inside look at early church discipline, lamenting an elder who fell into sin.
Epistle of Barnabas
This early Christian letter (probably not by Barnabas) was written around 100 AD. He presents typological connections between the OT and NT. Some are crazy, like that the 18 of Abraham's 318 men represent the numerical value of IH, the first two letters of Jesus' name (9:8). Or his moralism based on the faulty science of the day (ch. 10). But some of it was wonderful and insightful, like his understanding of the land (ch. 6) and the Sabbath (ch. 15).
The Shepherd of Hermas
Long and weird. Contains 5 visions, 12 commandments, and 10 parables. Seems to teach that sins post-conversion are not forgiven (31; 77:3), salvation based on works (55:7), forgiveness based on our sufferings (105:3), and some form of penance (66:4). Is this where we get our modern myth of an angel on each shoulder (36:1)?
Epistle to Diognetus
Written AD 150-180, this is a defense of Christianity by an unknown author. Includes the famous description of Christians as pilgrims: they live as aliens, they do not practice abortion or adultery, they love everyone but are persecuted by all (5). Beautiful passage on the goodness of God in salvation: "Oh, the sweet exchange!" (9:5).
Clement
Originally written in AD 96, this letter addresses conflict in the Corinthian church. Clement enforces a strict ecclesiastical authority structure, arguing that it would be wrong to remove good pastors from office since they have been ordained by God.
Ignatius
Seven letters written by Ignatius on his journey to martyrdom in AD 107. There are a few things that left me scratching my head, but overall beautiful exhortations from the pastor of the church at Antioch.
Polycarp
Polycarp (69-155) is the next generation after the apostles, and in this short letter (perhaps written in 135) he shows how the church continued in the apostles' doctrine and godliness. He provides an inside look at early church discipline, lamenting an elder who fell into sin.
Epistle of Barnabas
This early Christian letter (probably not by Barnabas) was written around 100 AD. He presents typological connections between the OT and NT. Some are crazy, like that the 18 of Abraham's 318 men represent the numerical value of IH, the first two letters of Jesus' name (9:8). Or his moralism based on the faulty science of the day (ch. 10). But some of it was wonderful and insightful, like his understanding of the land (ch. 6) and the Sabbath (ch. 15).
The Shepherd of Hermas
Long and weird. Contains 5 visions, 12 commandments, and 10 parables. Seems to teach that sins post-conversion are not forgiven (31; 77:3), salvation based on works (55:7), forgiveness based on our sufferings (105:3), and some form of penance (66:4). Is this where we get our modern myth of an angel on each shoulder (36:1)?
Epistle to Diognetus
Written AD 150-180, this is a defense of Christianity by an unknown author. Includes the famous description of Christians as pilgrims: they live as aliens, they do not practice abortion or adultery, they love everyone but are persecuted by all (5). Beautiful passage on the goodness of God in salvation: "Oh, the sweet exchange!" (9:5).
August 16, 2025
Excellent translation and helpful read! Here were some takeaways...
1. The writers have a great view of the temporary nature of the church.
2. Most writers hold to 2 offices of the church (Polycarp and the Didache).
3. The canon was recognized early (Clements writings)
4. Writers apply OT promises to the church (Deut 4 and 32 in Clement)
5. The Shepherd of Hermas is long.
Many other things too!
1. The writers have a great view of the temporary nature of the church.
2. Most writers hold to 2 offices of the church (Polycarp and the Didache).
3. The canon was recognized early (Clements writings)
4. Writers apply OT promises to the church (Deut 4 and 32 in Clement)
5. The Shepherd of Hermas is long.
Many other things too!
July 28, 2025
Quite the treasure. If you're thinking about reading these, then you should! Most of these are written by men who knew the Apostles, so their writings are worth the read!!
Rick's translation is excellent. I love that he refers to multiple other translations in the footnotes and explains why he translated the way he did. He also does a great job providing historical and literary context when the text gets obscure or difficult to understand. Can't reccomend this one enough.
I wish that the Shepherd of Hermas was formatted a bit better for English readers. There's a lot of dialogue so reading it in block format is a bit strange. And the book introductions ought to be in front of each individual text, rather than one intro for all of them at the beginning. (these are very minor complains though)
Rick's translation is excellent. I love that he refers to multiple other translations in the footnotes and explains why he translated the way he did. He also does a great job providing historical and literary context when the text gets obscure or difficult to understand. Can't reccomend this one enough.
I wish that the Shepherd of Hermas was formatted a bit better for English readers. There's a lot of dialogue so reading it in block format is a bit strange. And the book introductions ought to be in front of each individual text, rather than one intro for all of them at the beginning. (these are very minor complains though)
September 15, 2020
Accessible translation and beautiful layout of several important early Christian writings.
July 13, 2025
This is a very excellent compilation of the earliest of the church writings. I did skip Sheppard of Hermas because, from the reviews I saw, it was described as long, weird, and promoted a very works-based salvation. But from the books I did read, Clement, Ignatius, Polycarp, The Didache, Barnabas, the Martyrdom of Polycarp, and The Epistle to Diognetus, I loved all of them and will reread them soon for sure.
-Clement, I especially liked this as it greatly resembles Paul's writings, and really focuses on God's will in sections 20-21, 27-28, and 40-41. I also really love how Clement commends the Christians in Corinth for always checking their teachings with scripture and rejecting false teachings. The letter itself almost comes off as being of the reformed traditions, with sections like 2 talking about the elect being a total number, 27 talking about how no one can resist the power of his will, and 28, which talks about the power and omnipresence of God’s right hand. Some other parts that stood out to me are 32, which talks about salvation through faith alone, 16, which talks about how Christ is the ultimate example of humility when he bore our sins through pain and torment on the cross, 23 which says “ wretched are the double-minded, those who doubt in their soul” this will stick with me for a while. Lastly, 40-41, which talks about following and obeying God's supreme will and how those who do not follow his will will experience the death penalty.
- Now, to the second letter, the one to the Romans, I thought that section 3 on Confessing Christ was really well written with its commandment to confess Christ not only with our lips, BUT with our whole heart and whole mind. Section 8 had a really cool reference to the ninth letter of Paul's letter to the Romans, where Clement brings up that we, as creations of God, are like clay in the hands of a craftsman and that we should repent while we still can because we cannot once we are in the oven (hell). Section 13 was also notable to me with its quotation of Luke 6:32 and how we are to love not just our friends but our enemies as well. Section 16 was also very well written, with its commandment to renounce and repent of our sins as judgment day is coming soon, and hell will be like a burning oven.
Now, on to Ignatius, starting with the letter to the Ephesians. I love how right off the bat, in section 3, he says he is not writing with the authority that the apostles had and that he simply is a sinner like us, who is not yet complete in his sanctification. I did think that sections 5-6, as well as any part where he brings up the bishops as being higher than the elder, is odd because it opposes clement and scriptures view, but it does make sense in the idea that bishops (or overseers) were needed when any kind of meeting, whether it was Sunday church or a bible study, to prevent any heresy, whether it be Marcionism or any gnostic idea, from spreading into the church. In sections 7-9, he even says to beware of false teachers and that their poisonous bite is hard to cure. I also love how section 15 really makes God's omniscience known, as well as reiterating that we are a temple of God and he dwells in us all. - Ignatius to the Magnesians, my same criticism of the bishop hierarchy still applies, but I understand the reasoning. Section 4 has one of my favorite quotes in this entire book, with the wish to not just be a Christian but to be found one as well. This has stuck with me for a while now. Section 8 goes back into the commandment to not be deceived and to avoid strange doctrines or ancient myths that lead us astray. Lastly, Section 11 was really nice to read with its assurance that Christ really did suffer under Pontius Pilate for our sins, and on the third day Christ rose again. - Ignatius to the Trallians, This one was pretty short, I liked 5-6 where Ignatius basically says that the church is like an infant and that he wants to keep the letter simple so that they don't misunderstand his writings or take someone else's poisonous writings (foreign food) and consume it rather than the bible (Christian food) and fall into heresy. - Ignatius to the Romans has a lot of repetition from the other letters, which makes sense. I do like section 6 and how he makes it clear it's better to die in Christ than to reign over the entire earth but die without Christ. Section 7 is scary but true, with the fact that the ruler of this world (the devil) wants to corrupt our minds, and this spiritual warfare is very, very real. -Ignatius to the Philadelphians, I do think it's important that Ignatius noted that you shouldn't hear Judaism interpreted from a non-jew, as it's probably just false speaking or just a snare of the devil. -Ignatius to the Smyrnaeans, section 2 really jumped out at me with how clearly Ignatius proclaims that Christ truly suffered for us and that it didn't just ‘appear that way’ as the docetists claim. Section 4 is a combination of Philippians 4:13 and 2 Timothy 2:10. It was very nice to read. Section 7 also really stood out with its direct claim that the Eucharist is, in fact, really Christ's flesh and blood. I'm very glad we have this teaching against memorialism this early on. -Ignatius to Polycarp, a lot of this just seemed to be points he brought up in previous letters, but the point he made in 5 about never boasting in our works was nice, I didn't really understand what point he was making at the end of the same section about not getting married because of lust, I think pauls commandment to get married if we burn with passion kind of argues against this.
-Polycarp to the Philippians, I don't know if Polycarp's main intention of section 3 was to say that the age of prophecy in the sense of biblical writings has stopped, but that's how I took it when he said no one is going to be able to follow after Paul and his ability to teach the truth 100% of the time. Section 6 on not just asking God to forgive us, but also ourselves forgive the people around us as God forgives us. Section 7 really stood out on how clearly it states that anyone who twists scripture is of the devil, and the person who does not confess Christ, that person is an antichrist. I also really love section 12 and how clearly Polycarp wants us to pray for everyone.
-The Didache, this is a switch away from the letters to a more just teaching document, a lot of things from the bible are directly restated in this book. I had no idea that any church document actually directly condemned abortion, section 2 on the commandments states it pretty clearly as “Do not murder a child by abortion.” Section 3 is also interesting as it says those who practice soothsaying will eventually fall into idolatry. It is awesome to see the entire Our Father prayer in full in section 8. 9 also stood out to me with its direct commandment to not allow non-baptized believers to partake in the Lord's supper. The entire prosperity gospel movement falls apart in section 11 when it says, “If someone comes and asks for money, he is a false prophet.”
-Epistle of Barnabas, a LOT of biblical references in here. Man, I love how clearly Barnabas states in section 3 that God has revealed His plan and covenant ahead of time, through prophecy and Scripture. I love how section 4 says to keep God's commandments and to never fall asleep in sin lest the devil takes hold of us. Section 7 quotes 3 again, further stating that everything was revealed beforehand and that we can check scripture from the Old Testament to prove this. Section 8 goes back to the Old Testament, specifically in Deuteronomy 10, where Barnabas restates that we need to circumcise our hearts and stop being so stiff-necked. I was dying laughing at section 10, where Barnabas talks about Jewish food laws and compares eating rabbits to molesting a child, as well as gaining an anus year? Reading the comments on this it seems we literally do not know what the first part means, the second part on the anus is slightly clearer because its supposed to be a yearly thing, still very comedic though. It is odd to me that in 15, Barnabas claims that each day in creation was a thousand years, I would have expected to argue it was symbolic if anything. What's more odd is that he claims the world will end in 6000 years and the new heavens and earth will be made in 8000 years. Barnabas finishes the letter off in 21 by calling us to choose Christ and eternity because he who chooses the world will be destroyed along with everything he owns, and soon everything will be destroyed along with the evil one.
-The martyrdom of Polycarp, man, what a letter Saint Polycarp really did love God with his whole heart. The letter starts off by saying, “To all gathering places of the holy catholic church, mercy, peace, and love of the God the Father and our lord Jesus Christ be multiplied.” This is just like almost every letter in the New Testament. I really love this opening. Section 2 has a couple things I love, the first where it says every martyrdom has happened according to the will of God, so nothing happens apart from his will. The Second thing I liked was how clearly he states hell is eternal and the fire will never be quenched, this seems dark but it's nice to have to show that the early church view was not that of the Annihilationists. I love that section 5 says Polycarp prayed for not just the local church but for the churches around the world. Section 9 is truly amazing. I don't know if it's true or not, but I am motivated to believe that a voice from heaven spoke to Polycarp and told him, “Be strong, Polycarp, and be a man.” Right after this, Polycarp responds to the proconsul, whom wants him to deny Christ, by saying, “86 years I served him and he has done me no wrong, how could I blaspheme my king who saved me.” a very, very powerful saying and my second favorite quote from the collection. Section 12 gives Polycarp the coolest title ever when it refers to him as the destroyer of gods. Section 14 has the bravest prayer I've ever read, Polycarp prays not to be saved from being burned alive, but that he considers himself blessed to be worthy of being a martyr for the immortal eternal God. After the fire doesn't kill him and it ends up being more like a miracle they end up stabbing him and his blood gushes out and puts out the fire, after this the entire crowd knows that polycarp was truly an elect of God. Truly amazing stuff and one of the earliest stories of martyrdom outside of the bible.
-The Epistle to Diognetus is a very good anonymous letter against false teaching and why Christianity is true. Section 2 has some great arguments against the idolatry of paganism as the idols are not truly Gods, they will rot away and dilapidate as time goes on whereas our true God is eternal. 3 and 4 are about why Judaism falls short and state that the ye old version of Messianic Judaism is ridiculous and not worth an argument. I love how 5 quotes Philippians 3:20 with “we spend time on earth, but our citizenship is in heaven.” The writer follows this up in section 6 by saying “The soul dwells in the body but is not of the body, the Christians dwell in the world but they are not of the world” I love how clearly he states this biblical teaching that this earth is only our temporary dwelling place and is not our true home. I really like how, in 9, he talks about how everything is predestined, but he did not predestine sin. He only permitted it to occur rather than causing it to occur. And despite us being sinners, he did not reject his elect. Instead, he sent his Son to die for our sins.
-Clement, I especially liked this as it greatly resembles Paul's writings, and really focuses on God's will in sections 20-21, 27-28, and 40-41. I also really love how Clement commends the Christians in Corinth for always checking their teachings with scripture and rejecting false teachings. The letter itself almost comes off as being of the reformed traditions, with sections like 2 talking about the elect being a total number, 27 talking about how no one can resist the power of his will, and 28, which talks about the power and omnipresence of God’s right hand. Some other parts that stood out to me are 32, which talks about salvation through faith alone, 16, which talks about how Christ is the ultimate example of humility when he bore our sins through pain and torment on the cross, 23 which says “ wretched are the double-minded, those who doubt in their soul” this will stick with me for a while. Lastly, 40-41, which talks about following and obeying God's supreme will and how those who do not follow his will will experience the death penalty.
- Now, to the second letter, the one to the Romans, I thought that section 3 on Confessing Christ was really well written with its commandment to confess Christ not only with our lips, BUT with our whole heart and whole mind. Section 8 had a really cool reference to the ninth letter of Paul's letter to the Romans, where Clement brings up that we, as creations of God, are like clay in the hands of a craftsman and that we should repent while we still can because we cannot once we are in the oven (hell). Section 13 was also notable to me with its quotation of Luke 6:32 and how we are to love not just our friends but our enemies as well. Section 16 was also very well written, with its commandment to renounce and repent of our sins as judgment day is coming soon, and hell will be like a burning oven.
Now, on to Ignatius, starting with the letter to the Ephesians. I love how right off the bat, in section 3, he says he is not writing with the authority that the apostles had and that he simply is a sinner like us, who is not yet complete in his sanctification. I did think that sections 5-6, as well as any part where he brings up the bishops as being higher than the elder, is odd because it opposes clement and scriptures view, but it does make sense in the idea that bishops (or overseers) were needed when any kind of meeting, whether it was Sunday church or a bible study, to prevent any heresy, whether it be Marcionism or any gnostic idea, from spreading into the church. In sections 7-9, he even says to beware of false teachers and that their poisonous bite is hard to cure. I also love how section 15 really makes God's omniscience known, as well as reiterating that we are a temple of God and he dwells in us all. - Ignatius to the Magnesians, my same criticism of the bishop hierarchy still applies, but I understand the reasoning. Section 4 has one of my favorite quotes in this entire book, with the wish to not just be a Christian but to be found one as well. This has stuck with me for a while now. Section 8 goes back into the commandment to not be deceived and to avoid strange doctrines or ancient myths that lead us astray. Lastly, Section 11 was really nice to read with its assurance that Christ really did suffer under Pontius Pilate for our sins, and on the third day Christ rose again. - Ignatius to the Trallians, This one was pretty short, I liked 5-6 where Ignatius basically says that the church is like an infant and that he wants to keep the letter simple so that they don't misunderstand his writings or take someone else's poisonous writings (foreign food) and consume it rather than the bible (Christian food) and fall into heresy. - Ignatius to the Romans has a lot of repetition from the other letters, which makes sense. I do like section 6 and how he makes it clear it's better to die in Christ than to reign over the entire earth but die without Christ. Section 7 is scary but true, with the fact that the ruler of this world (the devil) wants to corrupt our minds, and this spiritual warfare is very, very real. -Ignatius to the Philadelphians, I do think it's important that Ignatius noted that you shouldn't hear Judaism interpreted from a non-jew, as it's probably just false speaking or just a snare of the devil. -Ignatius to the Smyrnaeans, section 2 really jumped out at me with how clearly Ignatius proclaims that Christ truly suffered for us and that it didn't just ‘appear that way’ as the docetists claim. Section 4 is a combination of Philippians 4:13 and 2 Timothy 2:10. It was very nice to read. Section 7 also really stood out with its direct claim that the Eucharist is, in fact, really Christ's flesh and blood. I'm very glad we have this teaching against memorialism this early on. -Ignatius to Polycarp, a lot of this just seemed to be points he brought up in previous letters, but the point he made in 5 about never boasting in our works was nice, I didn't really understand what point he was making at the end of the same section about not getting married because of lust, I think pauls commandment to get married if we burn with passion kind of argues against this.
-Polycarp to the Philippians, I don't know if Polycarp's main intention of section 3 was to say that the age of prophecy in the sense of biblical writings has stopped, but that's how I took it when he said no one is going to be able to follow after Paul and his ability to teach the truth 100% of the time. Section 6 on not just asking God to forgive us, but also ourselves forgive the people around us as God forgives us. Section 7 really stood out on how clearly it states that anyone who twists scripture is of the devil, and the person who does not confess Christ, that person is an antichrist. I also really love section 12 and how clearly Polycarp wants us to pray for everyone.
-The Didache, this is a switch away from the letters to a more just teaching document, a lot of things from the bible are directly restated in this book. I had no idea that any church document actually directly condemned abortion, section 2 on the commandments states it pretty clearly as “Do not murder a child by abortion.” Section 3 is also interesting as it says those who practice soothsaying will eventually fall into idolatry. It is awesome to see the entire Our Father prayer in full in section 8. 9 also stood out to me with its direct commandment to not allow non-baptized believers to partake in the Lord's supper. The entire prosperity gospel movement falls apart in section 11 when it says, “If someone comes and asks for money, he is a false prophet.”
-Epistle of Barnabas, a LOT of biblical references in here. Man, I love how clearly Barnabas states in section 3 that God has revealed His plan and covenant ahead of time, through prophecy and Scripture. I love how section 4 says to keep God's commandments and to never fall asleep in sin lest the devil takes hold of us. Section 7 quotes 3 again, further stating that everything was revealed beforehand and that we can check scripture from the Old Testament to prove this. Section 8 goes back to the Old Testament, specifically in Deuteronomy 10, where Barnabas restates that we need to circumcise our hearts and stop being so stiff-necked. I was dying laughing at section 10, where Barnabas talks about Jewish food laws and compares eating rabbits to molesting a child, as well as gaining an anus year? Reading the comments on this it seems we literally do not know what the first part means, the second part on the anus is slightly clearer because its supposed to be a yearly thing, still very comedic though. It is odd to me that in 15, Barnabas claims that each day in creation was a thousand years, I would have expected to argue it was symbolic if anything. What's more odd is that he claims the world will end in 6000 years and the new heavens and earth will be made in 8000 years. Barnabas finishes the letter off in 21 by calling us to choose Christ and eternity because he who chooses the world will be destroyed along with everything he owns, and soon everything will be destroyed along with the evil one.
-The martyrdom of Polycarp, man, what a letter Saint Polycarp really did love God with his whole heart. The letter starts off by saying, “To all gathering places of the holy catholic church, mercy, peace, and love of the God the Father and our lord Jesus Christ be multiplied.” This is just like almost every letter in the New Testament. I really love this opening. Section 2 has a couple things I love, the first where it says every martyrdom has happened according to the will of God, so nothing happens apart from his will. The Second thing I liked was how clearly he states hell is eternal and the fire will never be quenched, this seems dark but it's nice to have to show that the early church view was not that of the Annihilationists. I love that section 5 says Polycarp prayed for not just the local church but for the churches around the world. Section 9 is truly amazing. I don't know if it's true or not, but I am motivated to believe that a voice from heaven spoke to Polycarp and told him, “Be strong, Polycarp, and be a man.” Right after this, Polycarp responds to the proconsul, whom wants him to deny Christ, by saying, “86 years I served him and he has done me no wrong, how could I blaspheme my king who saved me.” a very, very powerful saying and my second favorite quote from the collection. Section 12 gives Polycarp the coolest title ever when it refers to him as the destroyer of gods. Section 14 has the bravest prayer I've ever read, Polycarp prays not to be saved from being burned alive, but that he considers himself blessed to be worthy of being a martyr for the immortal eternal God. After the fire doesn't kill him and it ends up being more like a miracle they end up stabbing him and his blood gushes out and puts out the fire, after this the entire crowd knows that polycarp was truly an elect of God. Truly amazing stuff and one of the earliest stories of martyrdom outside of the bible.
-The Epistle to Diognetus is a very good anonymous letter against false teaching and why Christianity is true. Section 2 has some great arguments against the idolatry of paganism as the idols are not truly Gods, they will rot away and dilapidate as time goes on whereas our true God is eternal. 3 and 4 are about why Judaism falls short and state that the ye old version of Messianic Judaism is ridiculous and not worth an argument. I love how 5 quotes Philippians 3:20 with “we spend time on earth, but our citizenship is in heaven.” The writer follows this up in section 6 by saying “The soul dwells in the body but is not of the body, the Christians dwell in the world but they are not of the world” I love how clearly he states this biblical teaching that this earth is only our temporary dwelling place and is not our true home. I really like how, in 9, he talks about how everything is predestined, but he did not predestine sin. He only permitted it to occur rather than causing it to occur. And despite us being sinners, he did not reject his elect. Instead, he sent his Son to die for our sins.
May 30, 2025
This book is the first one in a reading project that I am embarking on which looks at how Christianity developed over the past 2,000 years using their own works starting from the beginning of the faith until today. As a believer and someone with a master’s in history, I wanted to look at the historic documents of the faith and see how the doctrine might have changed or developed over time even as the core ones do not. It is too premature to say, but I believe this is going to be one of my favorites in this project. There are so many historical nuggets here! Below are some of my thoughts on specific texts in the collection as well as some of the things that I noted about the Early Church.
1st Clement has to be my 2nd favorite in the collection for multiple reasons. It was written in the 1st century and likely was written at a time when books like Revelation were still being composed and the New Testament cannon wasn’t closed. Indeed, this work was part of the New Testament cannon for some. As such, it is likely the earliest Christian document we have outside of the Gospels and the letters of the apostle Paul. What is interesting is what Clement reveals throughout such as referring to the Gospels as being memorized within a believer’s heart reflecting the fact that written copies of the Gospels were not widely disseminated during this time even as Clement makes liberal use of sayings from the Sermon on the Mount. Clement also gives us other historical clues such as making direct references to the martyrdoms to Peter and Paul (two people he more than likely knew personally) and referencing persecutions of the Romans during this time.
2nd Clement, though it is styled that way, was not actually written by Clement but is rather an early Christian sermon. There is one notable thing that caught my eye on this one. In this work, there are additional quotes from Christ in a dialogue with Peter. The dialogue is one taken from the Gospels, but with two or three additional lines said by Jesus and Peter which leads one to believe how much more of the Gospel interactions got lost to history. The letters of Ignatius rank as my third favorite in the collection for the sheer rawness of emotion. All of them are composed to various churches as the author actively awaits martyrdom in Rome. Here, as well as other writings in the collection, a strong respect for martyrdom is declared, identifying it with the suffering of Christ during the Passion and looking forward to being released from worldly oppressions from the Romans. There is also, as is seen with Polycarp’s martyrdom account, a strong sense to stay committed and to not back down from confessing Christ, frequently debasing those who chose prison rather than death. It is also clear that Ignatius and Polycarp knew each other, being both disciples of the apostle John, because they talk of each other in their letters. Polycarp, for his part in his epistle, cites a good chunk of the New Testament as it stands today which indicates to me that the Gospels and letters of Paul were being disseminated to different churches by the early 2nd century.
Out of all the ones in the collection, the Shepherd of Hermas had to be my favorite. The work is a literary allegorical work tackling spiritual topics that were present in the 2nd century. The story centers on a man named Hermas who is given numerous parabolic visions throughout the work, being guided by two people, a woman who is represented as the Church and a shepherd who is dubbed the Angel of Repentance. Through visions such as the building of the Stone Tower (symbolizing the building up of the Church on top of the cornerstone of Christ), the work tackles topics that were of importance to the early Church such as repentance of sins after baptism, the tension of waiting for the Second Coming when some thought it would happen soon, and the importance of not being double minded in all aspects of one’s faith walk. It was a nice break from all the others in the collection and has me excited for literary works later in my project like the Divine Comedy and Pilgrim’s Progress.
The Epistle of Barnabas, while containing some early Christian antisemitism, provides a useful snapshot of the tensions and relations between Judaism and Christianity during this time. The work itself seems directed to a Jewish Christian audience, using only the Hebrew Bible to make its case for the New Covenant in Christ. The Didache provides a useful snapshot as an early statement of belief for Christianity and it is interesting to note how practices such as baptism and the Eucharist were practiced then vs how it is practiced contemporarily. Lastly, the epistle to Diognetus appears to be a letter to a Gentile giving information on how early Christians behaved.
Summarizing my thoughts, this collection was absolutely fascinating to dig into! It gave me some nice historical snapshots of how the early Church operated. What comes through is a sense of immediacy to stay committed to one another in brotherhood in the face of Roman persecution, a respect for martyrs, and a strong emphasis on the preservation of the Gospel message through a strong connection to the original 12. Living in the 21st century, we take it for granted that the Church is a worldwide institution and faith, but this was not the case when these men were writing. As a Christian, it is both simultaneously humbling and odd to walk into a Church in the modern era after reading the letters of Ignatius and Clement, knowing that they did not have the same security to worship as I do now. All in all, a work that was very historically interesting and helped me connect deeper to the roots of my faith.
1st Clement has to be my 2nd favorite in the collection for multiple reasons. It was written in the 1st century and likely was written at a time when books like Revelation were still being composed and the New Testament cannon wasn’t closed. Indeed, this work was part of the New Testament cannon for some. As such, it is likely the earliest Christian document we have outside of the Gospels and the letters of the apostle Paul. What is interesting is what Clement reveals throughout such as referring to the Gospels as being memorized within a believer’s heart reflecting the fact that written copies of the Gospels were not widely disseminated during this time even as Clement makes liberal use of sayings from the Sermon on the Mount. Clement also gives us other historical clues such as making direct references to the martyrdoms to Peter and Paul (two people he more than likely knew personally) and referencing persecutions of the Romans during this time.
2nd Clement, though it is styled that way, was not actually written by Clement but is rather an early Christian sermon. There is one notable thing that caught my eye on this one. In this work, there are additional quotes from Christ in a dialogue with Peter. The dialogue is one taken from the Gospels, but with two or three additional lines said by Jesus and Peter which leads one to believe how much more of the Gospel interactions got lost to history. The letters of Ignatius rank as my third favorite in the collection for the sheer rawness of emotion. All of them are composed to various churches as the author actively awaits martyrdom in Rome. Here, as well as other writings in the collection, a strong respect for martyrdom is declared, identifying it with the suffering of Christ during the Passion and looking forward to being released from worldly oppressions from the Romans. There is also, as is seen with Polycarp’s martyrdom account, a strong sense to stay committed and to not back down from confessing Christ, frequently debasing those who chose prison rather than death. It is also clear that Ignatius and Polycarp knew each other, being both disciples of the apostle John, because they talk of each other in their letters. Polycarp, for his part in his epistle, cites a good chunk of the New Testament as it stands today which indicates to me that the Gospels and letters of Paul were being disseminated to different churches by the early 2nd century.
Out of all the ones in the collection, the Shepherd of Hermas had to be my favorite. The work is a literary allegorical work tackling spiritual topics that were present in the 2nd century. The story centers on a man named Hermas who is given numerous parabolic visions throughout the work, being guided by two people, a woman who is represented as the Church and a shepherd who is dubbed the Angel of Repentance. Through visions such as the building of the Stone Tower (symbolizing the building up of the Church on top of the cornerstone of Christ), the work tackles topics that were of importance to the early Church such as repentance of sins after baptism, the tension of waiting for the Second Coming when some thought it would happen soon, and the importance of not being double minded in all aspects of one’s faith walk. It was a nice break from all the others in the collection and has me excited for literary works later in my project like the Divine Comedy and Pilgrim’s Progress.
The Epistle of Barnabas, while containing some early Christian antisemitism, provides a useful snapshot of the tensions and relations between Judaism and Christianity during this time. The work itself seems directed to a Jewish Christian audience, using only the Hebrew Bible to make its case for the New Covenant in Christ. The Didache provides a useful snapshot as an early statement of belief for Christianity and it is interesting to note how practices such as baptism and the Eucharist were practiced then vs how it is practiced contemporarily. Lastly, the epistle to Diognetus appears to be a letter to a Gentile giving information on how early Christians behaved.
Summarizing my thoughts, this collection was absolutely fascinating to dig into! It gave me some nice historical snapshots of how the early Church operated. What comes through is a sense of immediacy to stay committed to one another in brotherhood in the face of Roman persecution, a respect for martyrs, and a strong emphasis on the preservation of the Gospel message through a strong connection to the original 12. Living in the 21st century, we take it for granted that the Church is a worldwide institution and faith, but this was not the case when these men were writing. As a Christian, it is both simultaneously humbling and odd to walk into a Church in the modern era after reading the letters of Ignatius and Clement, knowing that they did not have the same security to worship as I do now. All in all, a work that was very historically interesting and helped me connect deeper to the roots of my faith.
December 26, 2025
I was for many years under the impression that the Apostolic 'fathers' (see Mat 23:9) are closer to the Bible than the Deuterocanonicals. That impression formed after reading some fragments of the Didache and listening to undiscerning scholars.
But it is exactly the opposite. While the 15 Deuteroncanonicals include maybe a dozen problematic passages throughout all those books, the 12 Apostolic letters contain probably 4 dozen highly problematic passages.
While there are many important insights and biblical teachings (> 90% as with most false teachers), it carries the signature of strategic and systematic heresy. More precisely it can be seen as the very foundation for the rise of the Roman Catholic church, because we have here the very first documents which specify many of the very specific transgressions which soon led to corrupted doctrines.
But the scandal is not the existence or 'metamorphosis' of evil - the scandal is that the following discernment creates a precedent in touching the untouchable 'Church fathers' propagated through most 'Christian' schools without a hint of discernment.
1CLEMENT (1 out of 5 stars - avoid at all cost)
Spiritualizing.
Extrabiblical salvation.
Endorsement of a continuation of sacrifices. Introduction of liturgies.
Endorsement of capital punishment.
Endorsement of Deuterocanonicals.
Frequent language of 'the elect'.
Bishops (not as separate office), but rule of succession (institutional office).
2CLEMENT (5* out of 5 stars - recommended reading)
No problematic passages found. Sound teaching.
IGNATIUS TO EPHESIANS, MAGNESIANS, ROMANS, PHILADELPHIANS, SMYRNAEANS, POLYCARB (1*)
Most probably a post-mortem impersonation by the Romans (masterminds of the later Catholic Church).
The writer(s) -coined- the term 'Catholic church'.
Creation of the Pope's office (Bishop + overseers + deacons).
Deeply ingrained antisemitism, which led him to
propose to abolish the Weekly Sabbath.
He converts martyrdom into a spiritual achievement.
Any sexual union ought to be sanctioned by a bishop.
POLYCARB TO PHILADELPHIANS (5*)
Endorsement of (the true or the false?) Ignatius, he called him 'blessed Ignatius'.
DIDACHE (4*)
First fruits to be paid to prophets in priority over the poor; the church itself is not even mentioned.
BARNABAS (1*)
Deeply ingrained antisemitism.
False prophecy about a Third Temple in the second century AD.
False prophecy about Messianic age, not fulfilled in 500 AD.
Weekly Sabbath + Lord's Day in addition = 2 rest days.
Spiritualizing, abuse of numerologies, questionable use of typology.
DETAILED ACCOUNTS:
1CLEMENT (1*)
1Clement 4:10 [Spiritualizing:] "Envy compelled Moses to flee from the face of Pharaoh, king of Egypt, because he heard his countryman say, Who made thee a judge or a decider over us? Wilt thou kill me, as thou didst the Egyptian yesterday?" [this is certainly not biblical envy]
1Clement 7:6 [Extrabiblical salvation:] "Noah preached repentance, and as many as hearkened unto him were saved." [false teaching; only his family had been saved]
1Clement 40:1-41:2 [Endorsement of a continuation of sacrifices:] "... we ought to do everything in order, whatsoever the Lord hath commanded us to do at the appointed seasons, and to perform the offerings and liturgies. [...] These he hath not commanded to be done at random or in disorder, but at fixed times and seasons. [...] They, therefore, who at the appointed seasons make their offerings are acceptable and blessed; for while following the laws of the Master they do not completely sin. For to the High Priest were assigned special services, and to the priests a special place hath been appointed; and on the Levites special duties are imposed. But he that is a layman is bound by the ordinances of laymen. [...] Not in every place, brethren, are sacrifices offered continually, either in answer to prayer, or concerning sin and neglect, but in Jerusalem only; and even there the offering is not made in every place, but before the temple in the court of the altar, after that which is offered has been diligently examined by the high priest and the appointed ministers."
1Clement 41:3-4 [Endorsement of capital punishment:] "They, therefore, who do anything contrary to that which is according to his will have for their punishment death. Ye see, brethren, by as much as we have been thought worthy of greater knowledge, by so much the more are we exposed to danger."
1Clement 44:1-2 "Our Apostles, too, by the instruction of our Lord Jesus Christ, knew that strife would arise concerning the dignity of a bishop; and on this account, having received perfect foreknowledge, they appointed the above-mentioned as bishops and deacons: and then gave a rule of succession, in order that, when they had fallen asleep, other men, who had been approved, might succeed to their ministry." [not necessarily a problematic teaching as 'bishop' can simply be a legitimate translation for 'overseer / presbyter / elder'; but in combination with the term 'rule of succession' it rather points to the Roman Catholic Church which would birth soon after].
1Clement 55:4 [Endorsement of Deuterocanonicals:] "The blessed Judith, when the city was besieged, asked of the elders that she should be permitted to go forth into the camp of the aliens." [the book of Judith is Deuterocanonical; the term 'blesses' implies inspiration]
1Clement 2:4 [The term 'the elect' appears 11 times in this letter (1Cle 1:1, 2:4, 6:1, 29:1, 46:4, 46:8, 49:5, 50:7, 52:2, 58:2, 59:2) but nowhere in the other Apostolic letters. In itself the term is not problematic, but it could point to false religions such as Calvinism.] "Ye contended day and night for the whole brotherhood, that in his mercy and good pleasure the number of his elect might be saved."
2CLEMENT (5*)
No problematic passages found. Sound teaching.
IGNATIUS TO EPHESIANS, MAGNESIANS, ROMANS, PHILADELPHIANS, SMYRNAEANS, POLYCARB (1*)
Deeply heretical and evil writings. Probably a post-mortem impersonation of the true Ignatius, who was truly brought to Rome and executed there. In those letters, the writer(s) suggest(s) that he was brought to Rome not by sea, but by land, was allowed to stay during his captivity in churches great distances away from the direct route (Asia Minor) and write in at least 2 cities several letters, a scenario even unthinkable for Paul, who enjoyed a certain freedom in Rome, but certainly not on his trip to Rome. The writer also shows a deep desire to be martyred and to be eaten to the last bone by lions, which is a desire foreign to any biblical character. ~Ignatius~ is displayed as the super-spiritual, super-humble and super-martyr, and assumes a mental perspective writing from even above the bishops, while of course writing that he is not even worthy of the title 'Apostle'. He is only "beginning to be a disciple" and a "fellow learner". False humility and manipulation at its finest, while threatening from the position of a god.
- The letters of Ignatius state that bishops are a higher category than the Apostles and that they are in the place of G-d (literally!). The title bishop / overseer / elder is correct, but it is biblically speaking all of one and the same office. There is also no difference between an elder and a modern pastor. There is only IESOUS as the head of all the church, the elders leading a local church, their servants which are deacons and the respective congregations.
"Be zealous to do all things in harmony with G-d, and the bishop presiding, in the place of G-d, and the presbyters in the place of the council of the Apostles. And the deacons who are most dear to me entrusted with the service of Jesus Christ, who was made manifest at the end of time."
"I received therefore your G-dly benevolence through him and gave G-d glory that I found you, as I had learned, imitators of G-d. For when you are in subjugation to the bishop, as to Jesus Christ, it is clear to me that you are living not after men, but after Jesus Christ, who died for our sake. That by believing on his death, you may escape death. Therefore it is necessary. As is your practice that you should do nothing without the bishop. But be also in subjection to the Presbyters as to the Apostles of Jesus Christ, Our Hope. For, if we live in him, we shall be found in him. And they also who are deacons of the mysteries of Jesus Christ, must be in every way pleasing to all men for they are not the ministers of food and drink, but servants of the Church of G-d."
IGNATIUS SCHEME:
1. Bishop = G-d
2. Presbyters = Apostles
3. Deacons = Servants
BIBLICAL SCHEME:
1. IESOUS CHRISTOS as the only head of the church
2. Overseers / Presbyters / Elders (all one and the same office)
3. Deacons / Servants
"... see that you all follow the bishop as Jesus Christ follows the Father, and the Presbyters as if it were the Apostles. And reverence the deacons as the command of G-d. Let no one do any of the things, appertaining to the church without the bishop."
"Give heed to the bishop, and to the Presbytery and deacons."
- In another letter, he disrespects IESOUS and gives Him the role of a servant (instead of being the head of the church), compared to the FATHER and even compared to church overseers: "Likewise let all respect the deacons as Jesus Christ, even as the bishop is also a type of the father."
- The presbyters ought to serve the bishop "... each of you and especially the presbyters should refresh the bishop to the honor of the father of Jesus Christ."
- Even the sexual union ought to be sanctioned by a bishop "But it is right for men and women who married to be united with the consent of the bishop. At the marriage, they are according to the Lord and not according to lust ..."
- First mention in history of the term 'Catholic church': "Things appertained to the church without the bishop, let that be considered a valid Eucharist which is celebrated by the bishop or by one who he appoints. Wherever the bishop appears, let the congregation be present, just as wherever Jesus Christ, is there is the Catholic church. It is not lawful either to baptize or to hold an agape without the bishop. [...] It is good to know G-d and the bishop. [...] He who does anything without the knowledge of the bishop, he's serving the devil." [the writer just created the new office of a bishop and coined the term 'Catholic church', and now tries to intimidate those who would not dare to accept this new office under total submission]
- He promotes himself as the super-martyr and describes it as a spiritual discipline to be eaten by lions to the last bone: "Suffer me to be eaten by the beasts through whom I can attain to G-d. I am G-d's wheat and I am ground by the teeth of wild beasts that I may be found pure bread of Christ. Rather entice, the wild beasts that they may become my tomb. And leave no trace of my body. But when I fall asleep, I be not burdensome to any. Then shall I be truly a disciple of Jesus Christ. When the world shall not even see my body. Beseech Christ, on my behalf that I may be found a sacrifice through these instruments."
- Deeply ingrained antisemitism. Confusion about the Old Testament, by claiming that Judaism came only after Christianity: "It is monstrous to talk of Jesus Christ and to practice Judaism. For Christianity did not base its faith on Judaism, but Judaism on Christianity and every tongue believing on G-d was brought together in it."
- Initiative to abolish the Weekly Sabbath "It's then they who walked in ancient customs came to a new hope. No longer living for the Sabbath, but for the Lord's day, on which also our life sprang up through him and his death."
POLYCARB TO PHILADELPHIANS (5*)
Polycarp 9:1 [Endorsement of Ignatius (could be legitimate if he endorses an Ignatius different from the portrayal in the letters).] "I exhort you all therefore to be obedient unto the word of righteousness and to practice all endurance, which also ye saw with your own eyes in the blessed Ignatius and Zosimus and Rufus, yea and in others also who came from among yourselves, as well as in Paul himself and the rest of the Apostles"
Polycarp 13:1 [Strange and clumsy endorsement of Ignatius' letters; unusual instructions through another letter on how to handle letters.] "Ye wrote to me, both ye yourselves and Ignatius, asking that if any one should go to Syria he might carry thither the letters from you. And this I will do, if I get a fit opportunity, either I myself, or he whom I shall send to be ambassador on your behalf also. The letters of Ignatius which were sent to us by him, and others as many as we had by us, we send unto you, according as ye gave charge; the which are subjoined to this letter; from which ye will be able to gain great advantage. For they comprise faith and endurance and every kind of edification, which pertaineth unto our Lord. Moreover concerning Ignatius himself and those that were with him, if ye have any sure tidings, certify us."
DIDACHE (4*)
Didache 13:3-7 "Therefore thou shalt take the firstfruit of the produce of the winepress and of the threshing-floor and of oxen and sheep, and shalt give them as the firstfruits to the prophets, for they are your high priests. 4 But if you have not a prophet, give to the poor. 5 If thou makest bread, take the firstfruits, and give it according to the commandment. 6 Likewise when thou openest a jar of wine or oil, give the firstfruits to the prophets. 7 Of money also and clothes, and of all your possessions, take the firstfruits, as it seem best to you, and give according to the commandment." [nowhere in the NT are we commanded to give First Fruits to prophets. We are instructed to give by heart, both to the poor and to the church]
BARNABAS (1*)
Barnabas taught that the 600 Old Covenant Laws were always meant to be a symbolic foreshadow to IESOUS only and that the Jews erred since Sinai by applying it literally.
Barnabas 9:7 [Questionable use of numerology:] "For the scripture saith; And Abraham circumcised of his household eighteen males and three hundred. What then was the knowledge given unto him? Understand ye that He saith the eighteen first, and then after an interval three hundred. In the eighteen 'I' stands for ten, 'H' for eight. Here thou hast Jesus (IHSOYS). And because the cross in the 'T' was to have grace, He saith also threehundred. So He revealeth Jesus in the two letters, and in the remaining one the cross."
Barnabas 4:8 [He teaches here that the Old Covenant was broken when the tablets broke, which is an erroneous teaching as the tablets were soon later restored, and a whole book about the Second Law (Deuteronomy, the affirmation of the covenant) was written.]
Barnabas 15:4 "That the Lord will make an end of everything in 6 000 years. For a day with him means a thousand years. And he himself is my witness when he says Lo the day of the Lord shall be as a thousand Years. So then children in six days, that is in six thousand years, everything will be completed." [Barnabas had the Greek Old Testament, meaning the 5500 BC creation date, meaning he believed the Second Coming of IESOUS to be in ~ 500 AD (not 2000 AD as often believed today). This prophecy clearly failed (even if he would have had already the Masoretic text)]
Barnabas 15:8 "Finally He saith to them; Your new moons and your Sabbaths I cannot away with. Ye see what is His meaning ; it is not your present Sabbaths that are acceptable (unto Me), but the Sabbath which I have made, in the which, when I have set all things at rest, I will make the beginning of the eighth day which is the beginning of another world." [blatant abuse and ignorance of Scripture; 'new moons and sabbaths' clearly refers to Ceremonial Sabbaths, not to the Weekly Sabbath; he uses this 'interpretation' then to justify a Lord's day on the day after the Sabbath]
Barnabas 16:3-4 "They who destroyed this Temple shall themselves build it. That is happening now. For owing to the war, it was destroyed by the enemy. As present, even the servants of the enemy will build it up again." [clearly a false prophecy; there was no third temple built in his time as we clearly see today; he later also refers to a spiritual temple but this passage is clearly speaking of a physical temple].
But it is exactly the opposite. While the 15 Deuteroncanonicals include maybe a dozen problematic passages throughout all those books, the 12 Apostolic letters contain probably 4 dozen highly problematic passages.
While there are many important insights and biblical teachings (> 90% as with most false teachers), it carries the signature of strategic and systematic heresy. More precisely it can be seen as the very foundation for the rise of the Roman Catholic church, because we have here the very first documents which specify many of the very specific transgressions which soon led to corrupted doctrines.
But the scandal is not the existence or 'metamorphosis' of evil - the scandal is that the following discernment creates a precedent in touching the untouchable 'Church fathers' propagated through most 'Christian' schools without a hint of discernment.
1CLEMENT (1 out of 5 stars - avoid at all cost)
Spiritualizing.
Extrabiblical salvation.
Endorsement of a continuation of sacrifices. Introduction of liturgies.
Endorsement of capital punishment.
Endorsement of Deuterocanonicals.
Frequent language of 'the elect'.
Bishops (not as separate office), but rule of succession (institutional office).
2CLEMENT (5* out of 5 stars - recommended reading)
No problematic passages found. Sound teaching.
IGNATIUS TO EPHESIANS, MAGNESIANS, ROMANS, PHILADELPHIANS, SMYRNAEANS, POLYCARB (1*)
Most probably a post-mortem impersonation by the Romans (masterminds of the later Catholic Church).
The writer(s) -coined- the term 'Catholic church'.
Creation of the Pope's office (Bishop + overseers + deacons).
Deeply ingrained antisemitism, which led him to
propose to abolish the Weekly Sabbath.
He converts martyrdom into a spiritual achievement.
Any sexual union ought to be sanctioned by a bishop.
POLYCARB TO PHILADELPHIANS (5*)
Endorsement of (the true or the false?) Ignatius, he called him 'blessed Ignatius'.
DIDACHE (4*)
First fruits to be paid to prophets in priority over the poor; the church itself is not even mentioned.
BARNABAS (1*)
Deeply ingrained antisemitism.
False prophecy about a Third Temple in the second century AD.
False prophecy about Messianic age, not fulfilled in 500 AD.
Weekly Sabbath + Lord's Day in addition = 2 rest days.
Spiritualizing, abuse of numerologies, questionable use of typology.
DETAILED ACCOUNTS:
1CLEMENT (1*)
1Clement 4:10 [Spiritualizing:] "Envy compelled Moses to flee from the face of Pharaoh, king of Egypt, because he heard his countryman say, Who made thee a judge or a decider over us? Wilt thou kill me, as thou didst the Egyptian yesterday?" [this is certainly not biblical envy]
1Clement 7:6 [Extrabiblical salvation:] "Noah preached repentance, and as many as hearkened unto him were saved." [false teaching; only his family had been saved]
1Clement 40:1-41:2 [Endorsement of a continuation of sacrifices:] "... we ought to do everything in order, whatsoever the Lord hath commanded us to do at the appointed seasons, and to perform the offerings and liturgies. [...] These he hath not commanded to be done at random or in disorder, but at fixed times and seasons. [...] They, therefore, who at the appointed seasons make their offerings are acceptable and blessed; for while following the laws of the Master they do not completely sin. For to the High Priest were assigned special services, and to the priests a special place hath been appointed; and on the Levites special duties are imposed. But he that is a layman is bound by the ordinances of laymen. [...] Not in every place, brethren, are sacrifices offered continually, either in answer to prayer, or concerning sin and neglect, but in Jerusalem only; and even there the offering is not made in every place, but before the temple in the court of the altar, after that which is offered has been diligently examined by the high priest and the appointed ministers."
1Clement 41:3-4 [Endorsement of capital punishment:] "They, therefore, who do anything contrary to that which is according to his will have for their punishment death. Ye see, brethren, by as much as we have been thought worthy of greater knowledge, by so much the more are we exposed to danger."
1Clement 44:1-2 "Our Apostles, too, by the instruction of our Lord Jesus Christ, knew that strife would arise concerning the dignity of a bishop; and on this account, having received perfect foreknowledge, they appointed the above-mentioned as bishops and deacons: and then gave a rule of succession, in order that, when they had fallen asleep, other men, who had been approved, might succeed to their ministry." [not necessarily a problematic teaching as 'bishop' can simply be a legitimate translation for 'overseer / presbyter / elder'; but in combination with the term 'rule of succession' it rather points to the Roman Catholic Church which would birth soon after].
1Clement 55:4 [Endorsement of Deuterocanonicals:] "The blessed Judith, when the city was besieged, asked of the elders that she should be permitted to go forth into the camp of the aliens." [the book of Judith is Deuterocanonical; the term 'blesses' implies inspiration]
1Clement 2:4 [The term 'the elect' appears 11 times in this letter (1Cle 1:1, 2:4, 6:1, 29:1, 46:4, 46:8, 49:5, 50:7, 52:2, 58:2, 59:2) but nowhere in the other Apostolic letters. In itself the term is not problematic, but it could point to false religions such as Calvinism.] "Ye contended day and night for the whole brotherhood, that in his mercy and good pleasure the number of his elect might be saved."
2CLEMENT (5*)
No problematic passages found. Sound teaching.
IGNATIUS TO EPHESIANS, MAGNESIANS, ROMANS, PHILADELPHIANS, SMYRNAEANS, POLYCARB (1*)
Deeply heretical and evil writings. Probably a post-mortem impersonation of the true Ignatius, who was truly brought to Rome and executed there. In those letters, the writer(s) suggest(s) that he was brought to Rome not by sea, but by land, was allowed to stay during his captivity in churches great distances away from the direct route (Asia Minor) and write in at least 2 cities several letters, a scenario even unthinkable for Paul, who enjoyed a certain freedom in Rome, but certainly not on his trip to Rome. The writer also shows a deep desire to be martyred and to be eaten to the last bone by lions, which is a desire foreign to any biblical character. ~Ignatius~ is displayed as the super-spiritual, super-humble and super-martyr, and assumes a mental perspective writing from even above the bishops, while of course writing that he is not even worthy of the title 'Apostle'. He is only "beginning to be a disciple" and a "fellow learner". False humility and manipulation at its finest, while threatening from the position of a god.
- The letters of Ignatius state that bishops are a higher category than the Apostles and that they are in the place of G-d (literally!). The title bishop / overseer / elder is correct, but it is biblically speaking all of one and the same office. There is also no difference between an elder and a modern pastor. There is only IESOUS as the head of all the church, the elders leading a local church, their servants which are deacons and the respective congregations.
"Be zealous to do all things in harmony with G-d, and the bishop presiding, in the place of G-d, and the presbyters in the place of the council of the Apostles. And the deacons who are most dear to me entrusted with the service of Jesus Christ, who was made manifest at the end of time."
"I received therefore your G-dly benevolence through him and gave G-d glory that I found you, as I had learned, imitators of G-d. For when you are in subjugation to the bishop, as to Jesus Christ, it is clear to me that you are living not after men, but after Jesus Christ, who died for our sake. That by believing on his death, you may escape death. Therefore it is necessary. As is your practice that you should do nothing without the bishop. But be also in subjection to the Presbyters as to the Apostles of Jesus Christ, Our Hope. For, if we live in him, we shall be found in him. And they also who are deacons of the mysteries of Jesus Christ, must be in every way pleasing to all men for they are not the ministers of food and drink, but servants of the Church of G-d."
IGNATIUS SCHEME:
1. Bishop = G-d
2. Presbyters = Apostles
3. Deacons = Servants
BIBLICAL SCHEME:
1. IESOUS CHRISTOS as the only head of the church
2. Overseers / Presbyters / Elders (all one and the same office)
3. Deacons / Servants
"... see that you all follow the bishop as Jesus Christ follows the Father, and the Presbyters as if it were the Apostles. And reverence the deacons as the command of G-d. Let no one do any of the things, appertaining to the church without the bishop."
"Give heed to the bishop, and to the Presbytery and deacons."
- In another letter, he disrespects IESOUS and gives Him the role of a servant (instead of being the head of the church), compared to the FATHER and even compared to church overseers: "Likewise let all respect the deacons as Jesus Christ, even as the bishop is also a type of the father."
- The presbyters ought to serve the bishop "... each of you and especially the presbyters should refresh the bishop to the honor of the father of Jesus Christ."
- Even the sexual union ought to be sanctioned by a bishop "But it is right for men and women who married to be united with the consent of the bishop. At the marriage, they are according to the Lord and not according to lust ..."
- First mention in history of the term 'Catholic church': "Things appertained to the church without the bishop, let that be considered a valid Eucharist which is celebrated by the bishop or by one who he appoints. Wherever the bishop appears, let the congregation be present, just as wherever Jesus Christ, is there is the Catholic church. It is not lawful either to baptize or to hold an agape without the bishop. [...] It is good to know G-d and the bishop. [...] He who does anything without the knowledge of the bishop, he's serving the devil." [the writer just created the new office of a bishop and coined the term 'Catholic church', and now tries to intimidate those who would not dare to accept this new office under total submission]
- He promotes himself as the super-martyr and describes it as a spiritual discipline to be eaten by lions to the last bone: "Suffer me to be eaten by the beasts through whom I can attain to G-d. I am G-d's wheat and I am ground by the teeth of wild beasts that I may be found pure bread of Christ. Rather entice, the wild beasts that they may become my tomb. And leave no trace of my body. But when I fall asleep, I be not burdensome to any. Then shall I be truly a disciple of Jesus Christ. When the world shall not even see my body. Beseech Christ, on my behalf that I may be found a sacrifice through these instruments."
- Deeply ingrained antisemitism. Confusion about the Old Testament, by claiming that Judaism came only after Christianity: "It is monstrous to talk of Jesus Christ and to practice Judaism. For Christianity did not base its faith on Judaism, but Judaism on Christianity and every tongue believing on G-d was brought together in it."
- Initiative to abolish the Weekly Sabbath "It's then they who walked in ancient customs came to a new hope. No longer living for the Sabbath, but for the Lord's day, on which also our life sprang up through him and his death."
POLYCARB TO PHILADELPHIANS (5*)
Polycarp 9:1 [Endorsement of Ignatius (could be legitimate if he endorses an Ignatius different from the portrayal in the letters).] "I exhort you all therefore to be obedient unto the word of righteousness and to practice all endurance, which also ye saw with your own eyes in the blessed Ignatius and Zosimus and Rufus, yea and in others also who came from among yourselves, as well as in Paul himself and the rest of the Apostles"
Polycarp 13:1 [Strange and clumsy endorsement of Ignatius' letters; unusual instructions through another letter on how to handle letters.] "Ye wrote to me, both ye yourselves and Ignatius, asking that if any one should go to Syria he might carry thither the letters from you. And this I will do, if I get a fit opportunity, either I myself, or he whom I shall send to be ambassador on your behalf also. The letters of Ignatius which were sent to us by him, and others as many as we had by us, we send unto you, according as ye gave charge; the which are subjoined to this letter; from which ye will be able to gain great advantage. For they comprise faith and endurance and every kind of edification, which pertaineth unto our Lord. Moreover concerning Ignatius himself and those that were with him, if ye have any sure tidings, certify us."
DIDACHE (4*)
Didache 13:3-7 "Therefore thou shalt take the firstfruit of the produce of the winepress and of the threshing-floor and of oxen and sheep, and shalt give them as the firstfruits to the prophets, for they are your high priests. 4 But if you have not a prophet, give to the poor. 5 If thou makest bread, take the firstfruits, and give it according to the commandment. 6 Likewise when thou openest a jar of wine or oil, give the firstfruits to the prophets. 7 Of money also and clothes, and of all your possessions, take the firstfruits, as it seem best to you, and give according to the commandment." [nowhere in the NT are we commanded to give First Fruits to prophets. We are instructed to give by heart, both to the poor and to the church]
BARNABAS (1*)
Barnabas taught that the 600 Old Covenant Laws were always meant to be a symbolic foreshadow to IESOUS only and that the Jews erred since Sinai by applying it literally.
Barnabas 9:7 [Questionable use of numerology:] "For the scripture saith; And Abraham circumcised of his household eighteen males and three hundred. What then was the knowledge given unto him? Understand ye that He saith the eighteen first, and then after an interval three hundred. In the eighteen 'I' stands for ten, 'H' for eight. Here thou hast Jesus (IHSOYS). And because the cross in the 'T' was to have grace, He saith also threehundred. So He revealeth Jesus in the two letters, and in the remaining one the cross."
Barnabas 4:8 [He teaches here that the Old Covenant was broken when the tablets broke, which is an erroneous teaching as the tablets were soon later restored, and a whole book about the Second Law (Deuteronomy, the affirmation of the covenant) was written.]
Barnabas 15:4 "That the Lord will make an end of everything in 6 000 years. For a day with him means a thousand years. And he himself is my witness when he says Lo the day of the Lord shall be as a thousand Years. So then children in six days, that is in six thousand years, everything will be completed." [Barnabas had the Greek Old Testament, meaning the 5500 BC creation date, meaning he believed the Second Coming of IESOUS to be in ~ 500 AD (not 2000 AD as often believed today). This prophecy clearly failed (even if he would have had already the Masoretic text)]
Barnabas 15:8 "Finally He saith to them; Your new moons and your Sabbaths I cannot away with. Ye see what is His meaning ; it is not your present Sabbaths that are acceptable (unto Me), but the Sabbath which I have made, in the which, when I have set all things at rest, I will make the beginning of the eighth day which is the beginning of another world." [blatant abuse and ignorance of Scripture; 'new moons and sabbaths' clearly refers to Ceremonial Sabbaths, not to the Weekly Sabbath; he uses this 'interpretation' then to justify a Lord's day on the day after the Sabbath]
Barnabas 16:3-4 "They who destroyed this Temple shall themselves build it. That is happening now. For owing to the war, it was destroyed by the enemy. As present, even the servants of the enemy will build it up again." [clearly a false prophecy; there was no third temple built in his time as we clearly see today; he later also refers to a spiritual temple but this passage is clearly speaking of a physical temple].
May 2, 2018
Rick Brannan is the author of Lexical Commentary on the Pastoral Epistles: First Timothy and Second Timothy: Notes on Grammar, Syntax, and Structure, both published in 2016 by Appian Way Press. Brannan is also the general editor of the Lexham English Septuagint, an editor for the Lexham English Bible, as well as the contributor of the introduction and translation of John and the Robber in the opening volume of New Testament Apocrypha: More Noncanonical Scriptures (Eerdmans, 2016) by Tony Burke and Brent Landau. Most recently, Lexham Press has finally published Brannan’s translation of the Apostolic Fathers.
The Apostolic Fathers: A New Translation is a fresh and readable alternative to some of the more widely used contemporary translations of the Apostolic Fathers, particularly The Apostolic Fathers in English by Michael W. Holmes (3rd ed., Baker Academic, 2006) and The Apostolic Fathers by Bart D. Ehrman (2 vol., Harvard University Press, 2003). Brannan has provided, to use translation-speak, an “essentially literal” representation of Kirsopp Lake’s Greek text. Lake’s Latin text is also used where it is applicable, including some portions of Polycarp to the Philippians and the Shepherd of Hermas. Additionally, most areas in the text where differences tend to surface between Lake and other available Greek texts (e.g Holmes, Lightfoot, and Ehrman), Brannan is careful to discuss such within the numerous notes that saturate the volume. These notes in the translation appear to have been curated from various sources and offer readers with cross-references, translational notes, textual critical issues, and lexical oriented discussions.
Those previously acquainted with the writings of the Apostolic Fathers will be familiar with the various works included here. The material was composed in the centuries immediately following the Apostles and the type of literature ranges from letters and epistolary writings to theological tracts and apocalyptic literature. Outside the New Testament and various writings from within Second Temple Judaism, these writings are the most important sources for understanding the rise and development of early Christianity. Brannan has provided students and scholars with a clear and readable translation that synthesizes the most up-to-date research (personal and other peer-reviewed works) into its many translation notes. But, for me, apart from the notes and readability of the translation, I found the typeset and presentation of the work to be unparalleled. It’s absolutely beautiful and really does cultivate a desire to sit down and read. The only thing that would make it better, in my opinion, is a cloth-over-board hardcover binding and the inclusion of the original language text on the opposing page. At the very least, this volume deserves a sturdier binding—something that is a bit more functional for the type of use it will receive as it is likely going to be read and used often.
The Apostolic Fathers: A New Translation by Rick Brannan is remarkable. Not only is the translation readable and fresh, but the presentation is among the best on the market. I know that Brannan didn’t intend to replace Holmes or Ehrman, but this volume should be viewed as a very strong contender. So, if you are looking for an inexpensive alternative to the above-mentioned authors—a translation that is readable and easy on the eyes—then Brannan’s translation couldn’t be recommended more highly!
The Apostolic Fathers: A New Translation is a fresh and readable alternative to some of the more widely used contemporary translations of the Apostolic Fathers, particularly The Apostolic Fathers in English by Michael W. Holmes (3rd ed., Baker Academic, 2006) and The Apostolic Fathers by Bart D. Ehrman (2 vol., Harvard University Press, 2003). Brannan has provided, to use translation-speak, an “essentially literal” representation of Kirsopp Lake’s Greek text. Lake’s Latin text is also used where it is applicable, including some portions of Polycarp to the Philippians and the Shepherd of Hermas. Additionally, most areas in the text where differences tend to surface between Lake and other available Greek texts (e.g Holmes, Lightfoot, and Ehrman), Brannan is careful to discuss such within the numerous notes that saturate the volume. These notes in the translation appear to have been curated from various sources and offer readers with cross-references, translational notes, textual critical issues, and lexical oriented discussions.
Those previously acquainted with the writings of the Apostolic Fathers will be familiar with the various works included here. The material was composed in the centuries immediately following the Apostles and the type of literature ranges from letters and epistolary writings to theological tracts and apocalyptic literature. Outside the New Testament and various writings from within Second Temple Judaism, these writings are the most important sources for understanding the rise and development of early Christianity. Brannan has provided students and scholars with a clear and readable translation that synthesizes the most up-to-date research (personal and other peer-reviewed works) into its many translation notes. But, for me, apart from the notes and readability of the translation, I found the typeset and presentation of the work to be unparalleled. It’s absolutely beautiful and really does cultivate a desire to sit down and read. The only thing that would make it better, in my opinion, is a cloth-over-board hardcover binding and the inclusion of the original language text on the opposing page. At the very least, this volume deserves a sturdier binding—something that is a bit more functional for the type of use it will receive as it is likely going to be read and used often.
The Apostolic Fathers: A New Translation by Rick Brannan is remarkable. Not only is the translation readable and fresh, but the presentation is among the best on the market. I know that Brannan didn’t intend to replace Holmes or Ehrman, but this volume should be viewed as a very strong contender. So, if you are looking for an inexpensive alternative to the above-mentioned authors—a translation that is readable and easy on the eyes—then Brannan’s translation couldn’t be recommended more highly!
April 20, 2022
This is a fascinating insight into the thinking of Christians in the late first and early second centuries. While it cannot be comprehensive of all the avenues of Christian thought, it does help us see what they saw as important to the gospel message, what they thought was 'orthodox' and 'apostolic' teaching.
What struck me throughout these readings was that Christianity was often expressed as being about moral character and lifestyle than the actual life, death, and resurrection of Jesus. In doing so it seemed to be less a Pauline emphasis on 'Christ being our righteousness' to what is more like an occasionally legalistic, James-centered approach to faith in which we 'do' religion correctly. Perhaps I'm wrong on this, but forgiveness and grace seem very much to take a back seat to the warnings against sin.
The translations here are excellent, if at times not the best to read in English, and the footnotes were helpful in making us realize that, just like Scripture, there are debates about the correct ways to translate the text. I would have appreciated a little bit more of an introduction to each of the texts.
What struck me throughout these readings was that Christianity was often expressed as being about moral character and lifestyle than the actual life, death, and resurrection of Jesus. In doing so it seemed to be less a Pauline emphasis on 'Christ being our righteousness' to what is more like an occasionally legalistic, James-centered approach to faith in which we 'do' religion correctly. Perhaps I'm wrong on this, but forgiveness and grace seem very much to take a back seat to the warnings against sin.
The translations here are excellent, if at times not the best to read in English, and the footnotes were helpful in making us realize that, just like Scripture, there are debates about the correct ways to translate the text. I would have appreciated a little bit more of an introduction to each of the texts.
November 27, 2024
I picked up The Apostolic Fathers by Rick Brannan two years ago, curious about the big Protestant gap between Revelations and the Reformation, and to learn about how the “early Church” (~first 300 years) actually viewed things.
I used to think Christians finally “got it right” during the Reformation. And reading this and revisiting Paul’s NT letters reminded me early Christians honestly have been “getting things wrong” from the very beginning (hence the ecumenical councils), and probably continue to.
It’s dense— not what I’d call essential—but it does help you see how early Christians talked about and viewed their faith. It made me wonder if all the academic dissection is really necessary. With all the misinterpretations, schisms, and divisions, maybe it’s not that deep?
I’m not saying it’s just about being a good person, but humility seems like a great place to start. I already struggle immensely with just that and so pray: Lord Jesus Christ, Son of God, have mercy on me, a sinner!
I used to think Christians finally “got it right” during the Reformation. And reading this and revisiting Paul’s NT letters reminded me early Christians honestly have been “getting things wrong” from the very beginning (hence the ecumenical councils), and probably continue to.
It’s dense— not what I’d call essential—but it does help you see how early Christians talked about and viewed their faith. It made me wonder if all the academic dissection is really necessary. With all the misinterpretations, schisms, and divisions, maybe it’s not that deep?
I’m not saying it’s just about being a good person, but humility seems like a great place to start. I already struggle immensely with just that and so pray: Lord Jesus Christ, Son of God, have mercy on me, a sinner!
June 26, 2022
An amazing look into the teaching and theology of the early church. The translation is extremely readable, and, from what I am told, quite accurate. Shocking to me how much the theology of my non-denominational church differs from the theology of the leaders of the early church.
As an example. In Philippians 4, Paul says that Clement's name is written in the book of life. Clearly Paul thought quite a lot of Clement. In First Celement (in this book), Clement says that Apostolic Succession was a practice given to the church by Jesus. My non-denominational church is left to either believe that Clement misremembered or that he is lying. Regardless of the way each member in my church evades this teaching, these are the facts:
- Paul says that Clement's name is written in the book of life
- Clement says that Jesus taught Apostolic Succession
- My church says that Apostolic Succession is bogus
As an example. In Philippians 4, Paul says that Clement's name is written in the book of life. Clearly Paul thought quite a lot of Clement. In First Celement (in this book), Clement says that Apostolic Succession was a practice given to the church by Jesus. My non-denominational church is left to either believe that Clement misremembered or that he is lying. Regardless of the way each member in my church evades this teaching, these are the facts:
- Paul says that Clement's name is written in the book of life
- Clement says that Jesus taught Apostolic Succession
- My church says that Apostolic Succession is bogus
January 4, 2024
Turns out New Testament Part 2 wasn't half bad, too bad these didn't make the cut for the Bible. The translation was good with extensive footnotes relating to previous translations and scholarship, as well as explaining the original Greek when needed. As for the books/epistles themselves, it was neat to see how different Church leaders interpreted and shaped later Christian doctrine. If I were to recommend one text in particular it would be the Shephard of Hermas. I found this work to be intriguing and faith-building for many reasons, yet very different from many Biblical and early Church works.
May 30, 2025
It took me nearly an entire month to get through this collection of early church writings, but I’m glad I did it. Each piece offered insight and understanding to what the early church was teaching.
The reason I’m going with four stars here is simply pacing. The Shepherd of Hermas really brought me to a stand still and did not seem to fit the same mold as the other writings. (Still worth reading though, and one of the more interesting in the book)
Overall a solid collection and a great starting point in diving into early church fathers.
The reason I’m going with four stars here is simply pacing. The Shepherd of Hermas really brought me to a stand still and did not seem to fit the same mold as the other writings. (Still worth reading though, and one of the more interesting in the book)
Overall a solid collection and a great starting point in diving into early church fathers.
June 7, 2025
The texts within this book are reflective of early thoughts and understanding of the faith. You will read things that don’t always ring true to a modern Christian’s faith, but that’s when it’s important to try to understand the ancient controversies and ongoing dialogue of the Church. That said, you get a glimpse of the early often persecuted Church, and you see seeds of theological truths still held on to. Some of the texts were considered canonical by some, but were later discounted as part of the biblical cannon for theological reasons.
December 6, 2023
What a rich experience it was to read this collection of critical literature in the early church. It was even richer to read this collection with the rest of my staff from my church. It was incredibly helpful to talk through confusing sections, riveting martyr stories, and gush about the goodness of the Gospel in many of these letters/documents.
December 21, 2021
The earliest writings from the church, other than the NT. Some letters were written as early as within John's lifetime.
I was surprised by how many references to the NT writers there were. More proof that we have an accurate transmission of the NT gospels and epistles.
I was surprised by how many references to the NT writers there were. More proof that we have an accurate transmission of the NT gospels and epistles.
April 29, 2023
Gives very good insight into the thoughts and views of the early 2nd century Church. Highlight: Martyrdom of Polycarp for its amazing testimony. Lowlight: Epistle of Barnabas for abusing allegory, Shepherd of Hermas for works-based righteousness and knock off apocalyptic visions.
June 16, 2024
Not a fan of the Shepherd of Hermas. Epistle of Barnabas is a wonderul example of insane crazy biblical interpretation (not to be followed).
The actual fathers (Clement, Ignatius, and Polycarp) are extremely solid and a lovely, encouraging read.
The actual fathers (Clement, Ignatius, and Polycarp) are extremely solid and a lovely, encouraging read.
June 30, 2019
This is a good word for word translation from the Greek of the Apostolic Fathers. The book, however, does not provide as much introductory material as Holmes' volume on the Fathers.
August 18, 2022
The whole thing was worth it just for the Martyrdom of Polycarp. That letter was the best. But overall it was interesting hearing from the early church after Peter and Paul.
June 27, 2023
An excellent translation with tons of helpful footnotes covering translation differences, textual criticism, and historical context.
October 5, 2023
Very accessible translation with helpful footnotes of the Greek critical editions! Thoroughly enjoyed this translation!
April 28, 2024
Facinating reading accounts of some of the original Christian’s.
March 31, 2025
Valuable for anyone interested in Christian theology.
Displaying 1 - 27 of 27 reviews